Page - 66 - in Mobile Culture Studies - The Journal, Volume 4/2018

66 Mobile Culture Studies. The Journal 4 2o18 Debora Baldelli | Parading in the city’s public space essential to the propagation of the movement in Portugal, as well as for bringing knowledge to devotees in Portugal. The participation of Nepalese in the Hare Krishna Movement activities in the past ten years also has a connection to immigration flows from the country to Portugal. Migration of Nepa- lese, with a majority of Hindus, took place in two main phases. The first phase corresponds to the end of the Civil War that took place over ten years, ending in 2006, generating an economic crisis and increased unemployment among young people. The second phase was very recent, after the 2015 earthquake. According to Alexandra Pereira (2016), in 2013 SEF registered 2,050 Nepalese in Portugal 64% of who were between 20 and 35 years old. Nepal‘s immigration flow had such a significant increase in 2003 that the Non-Resident Nepali Association (NRNA), which supports Nepalese migrants in 73 countries was created to give support to its nationals in Portugal. Another fairly numerous presence of migrants in the Hare Krishna temple are those from is from former Soviet countries such as Russia, Ukraine and Estonia. In the 2000s, the new migration of people from Ukraine and Russia to Portugal is also reflected in the arrival of devo- tees from these countries. The migration of devotees from eastern Europe to Portugal is related to the desire for a change of lifestyle. Some devotees like Valter, from Ukraine, say that “being a devotee is more difficult” in his country. However, the number of devotees in these countries is much higher than in Portugal. Available statistics point to 45-50,000 devotees in Ukraine in 2011 and 25,000 devotees only in Moscow, Russia, in 2012. The increase of Brazilian devotees, as well as the emerging number of Nepalese regular visitors, are a reflection of the arrival of immigrants from these countries. Therefore, it is a set of political and social conditions established after the Carnation Revolution, the meeting of newly returned Portuguese from Africa with Hare Krishna devotees from Brazil, USA and Canada; a Hindu material culture that circulated among India, Mozambique, Angola, South Africa; and the need for a religious space for immigrant communities from Southeast Asia, which led to the establishment of the religious practice of the Hare Krishna Movement in Portugal over the past two decades. Lisbon, a cosmopolitan city? The cosmopolitan character of a city comes from routes through which people, ideas, innova- tions and artefacts of diverse and distant origins circulate. Thus, the cosmopolitan character is not associated with its size, but the volume of material and people’s mobilities (Magnani 2009: 22). “Mix” is a word often used in the literature on cosmopolitanism to describe expressive prac- tices associated with cosmopolitanism. Different cultures from different countries are mixed, from which emerges something that is from the world instead of being from a particular place. In his book on Jazz in Accra, the ethnomusicologist Steven Feld describes cosmopolitanism as the agency of desires for participation in broad spaces that can help develop imagination (creativity) and performance, which can provide a connection between people with different backgrounds, routes and transits (2012: 49). Lisbon is characterised by a significant movement of people who migrate permanently or temporarily to the city. The city has a particular dynamic concerning its neighbourhoods, which always have an intense cultural calendar focused on festivities (Oliveira & Padilla 2012; Men-